omu arsenalu chrezvychajno sil'noe polusinteticheskoe veshchestvo LSD-25, a takzhe mnozhestvo sinteticheskih veshchestv, v chastnosti MDA, MDMA (|kstazi), i drugie proizvodnye amfetaminov. |to pozvolilo v shirokom masshtabe sistematicheski provodit' klinicheskie i laboratornye issledovaniya dejstviya etih komponentov i izuchat' vyzyvaemye imi fiziologicheskie, biohimicheskie i psihologicheskie processy. Ochen' effektivnym sposobom vyzova holotropnyh sostoyanij yavlyaetsya sensornaya izolyaciya, podrazumevayushchaya znachitel'noe sokrashchenie vazhnyh sensornyh stimulov. Krajnyaya ee forma predstavlyaet soboj pogruzhenie pacienta v bol'shoj, sovershenno temnyj i akusticheski izolirovannyj rezervuar, prichem lico ispytuemogo zakryvayut special'noj maskoj s trubkoj dlya podachi vozduha. Shodnym obrazom lishenie sna i dazhe lishenie snovidenij mogut vyzvat' glubokie izmeneniya v soznanii. Lisheniya snovidenij bez lisheniya sna mozhno dostich', esli cheloveka, uchastvuyushchego v eksperimente, budit' kazhdyj raz, kogda faza bystryh dvizhenij glaz (BDG) ukazyvaet na to, chto on vidit son. Krome togo, sushchestvuyut laboratornye pribory, dayushchie vozmozhnost' inducirovat' yarkie snovideniya. Drugoj horosho izvestnyj laboratornyj metod izmeneniya soznaniya - eto biologicheskaya obratnaya svyaz', procedura, pozvolyayushchaya s pomoshch'yu elektronnyh signalov napravit' cheloveka v osobye empiricheskie sfery, dlya kotoryh harakterno preobladanie opredelennyh chastot mozgovyh voln. Bystro rastushchij rynok v nastoyashchee vremya predlagaet bogatyj spektr prisposoblenij dlya izmeneniya soznaniya, kotorye mogut inducirovat' holotropnye sostoyaniya soznaniya, sochetaya razlichnym obrazom akusticheskie, opti- 240 PRILOZHENIE cheskie i kinesteticheskie stimuly. Perechen' novyh putej v issledovanii soznaniya budet nepolnym, esli ne upomyanut' tanatologiyu, disciplinu, sosredotochennuyu na izuchenii prismertnyh perezhivanij. Tanatologicheskie issledovaniya stali istochnikom ryada samyh zamechatel'nyh nablyudenij v transpersonal'noj sfere. Vozrozhdenie interesa k holotropnym sostoyaniyam, nablyudaemoe v poslednie desyatiletiya, sposobstvovalo nakopleniyu ogromnogo ob®ema revolyucionnyh dannyh. Issledovateli razlichnyh sfer soznaniya sobrali vpechatlyayushchie svidetel'stva, kotorye brosayut ser'eznyj vyzov teoriyam materialisticheskoj nauki otnositel'no prirody soznaniya. Ostaetsya malo somnenij v tom, chto sushchestvuyushchee nauchnoe mirovozzrenie, utverzhdayushchee pervichnost' materii i rassmatrivayushchee soznanie kak ee proizvodnuyu, ne mogut byt' adekvatno podkrepleny faktami nablyudenij. V samom dele, nablyudeniya transpersonal'noj psihologii pryamo protivorechat sushchestvuyushchemu predstavleniyu o soznanii kak pobochnom produkte nejrofiziologicheskih processov v mozgu. Dostatochno upomyanut' hotya by o sushchestvovanii "perezhivanij vne tela, otrazhayushchih dejstvitel'nye sobytiya" v prismertnyh situaciyah, chtoby oprovergnut' etot glavnyj mif materialisticheskoj nauki. Takie perezhivaniya pokazyvayut, chto razvoploshchennoe soznanie pri opredelennyh usloviyah sposobno v tochnosti vosprinimat' okruzhayushchuyu sredu bez posredstva organov chuvstv. V nyneshnej situacii, pozhaluj, osobenno primechatel'no, do kakoj stepeni akademicheskie krugi umudryalis' ignorirovat' i zamalchivat' vse novye dannye, stavyashchie pod somnenie samye fundamental'nye metafizicheskie predpolozheniya materialisticheskoj nauki. Priznanie ogranichennosti sushchestvuyushchih ponyatijnyh baz i prinyatie novoj, revolyucionnoj informacii pobudilo Abrahama Maslou i |ntoni Suticha, osnovopolozhnikov gumanisticheskoj psihologii, dat' nachalo eshche odnoj psihologicheskoj discipline, kotoraya stala izvestna kak transpersonal'naya psihologiya. |ta oblast' znaniya zanimaetsya izucheniem vsego spektra chelovecheskih perezhivanij, vklyuchaya holotropnye sostoyaniya, i predstavlyaet soboj ser'eznuyu popytku ob®edinit' nauku i duhovnost'. ZAKLYUCHENIE Glavnaya zadacha etogo prilozheniya - raz®yasnit', chto kosmologiya, opisannaya v dannoj knige, vhodit v protivorechie ne s nauchnymi dannymi, a lish' s filosofskimi vyvodami, oshibochno sdelannymi na osnove etih dannyh. Perezhivaniya i nablyudeniya, opisannye v 241 KOSMICHESKAYA IGRA etoj knige, brosayut vyzov ne nauke, no materialisticheskomu monizmu. Nadeyus', ya sumel pokazat', chto materialisticheskoe mirovozzrenie osnovyvaetsya na celom ryade spornyh metafizicheskih predpolozhenij, kotorye ne nahodyat adekvatnogo podtverzhdeniya v faktah i nauchnyh svidetel'stvah. Istinnuyu nauku harakterizuet otkrytoe i dinamichnoe primenenie nauchnogo metoda issledovaniya k lyubym sferam real'nosti, dopuskayushchim takoj podhod, skol' by absurdnymi ni kazalis' eti popytki, esli vzglyanut' na nih s obshcheprinyatoj pozicii. YA uveren, chto imenno tak postupali pervoprohodcy v razlichnyh oblastyah sovremennogo issledovaniya soznaniya. Oni derzko izuchali shirokij spektr holotropnyh perezhivanij, nakopiv ogromnyj ob®em udivitel'nyh svedenij. Mnogie iz fenomenov, kotorye oni nablyudali, predstavlyayut soboj vyzov gluboko ukorenivshimsya ubezhdeniyam, kotorye dolgoe vremya oshibochno schitalis' ustanovlennymi nauchnymi faktami. Bolee chetyreh desyatkov let, otdannyh issledovaniyam soznaniya, ubedili menya, chto edinstvennyj sposob, s pomoshch'yu kotorogo priverzhencam materialisticheskoj nauki udaetsya podderzhivat' svoe tepereshnee mirovozzrenie, - eto sistematicheskaya cenzura i lozhnoe tolkovanie vseh dannyh, kasayushchihsya holotropnyh sostoyanij. Nesomnenno, v proshlom oni s uspehom ispol'zovali etu strategiyu, nezavisimo ot togo, chto yavlyalos' istochnikom neordinarnyh dannyh - istoricheskie shtudii, sravnitel'naya religiya, antropologiya ili razlichnye oblasti sovremennogo issledovaniya soznaniya. To zhe samoe, razumeetsya, spravedlivo dlya parapsihologii, psihodelicheskoj terapii i metodov empiricheskoj psihoterapii. Dopolnitel'nymi primerami zdes' yavlyayutsya tanatologiya i laboratornye metody izmeneniya soznaniya. YA uveren, chto do beskonechnosti primenyat' etu strategiyu nevozmozhno. Stanovitsya vse bolee ochevidnym, chto novye nauchnye dannye ne obespechivayut adekvatnogo podkrepleniya bazovym predpolozheniyam, predstavlyayushchim soboj kraeugol'nyj kamen' materialisticheskogo monizma. Vdobavok ob®em dannyh, kotorye polucheny iz issledovanij soznaniya i, po idee, dolzhny zamalchivat'sya i ignorirovat'sya, bystro rastet. Nedostatochno pokazat', chto pretenzii transpersonal'noj psihologii nesovmestimy s mirovozzreniem materialisticheskoj nauki. CHtoby zamolchat' konceptual'nyj vyzov, nuzhno budet prodemonstrirovat', chto nablyudeniya, poluchennye iz transpersonal'noj psihologii i issledovanij soznaniya, vklyuchaya opisannye v etoj knige, mogut byt' adekvatno uchteny i ob®yasneny v kontekste materialisticheskoj paradigmy. 242 PRILOZHENIE YA ser'ezno somnevayus', chto tradicionnye kritiki-materialisty preuspeyut v vypolnenii etoj zadachi bol'she, chem sami issledovateli transpersonal'noj oblasti. Mne vypalo schast'e znat' mnogih iz etih issledovatelej lichno. Vse oni imeyut akademicheskoe obrazovanie i zatratili mnogo usilij, pytayas' najti tradicionnoe ob®yasnenie svoim nablyudeniyam, prezhde chem reshilis' na poiski principial'no inogo istolkovaniya. YA znayu po sobstvennomu opytu, chto istokom transpersonal'noj psihologii byli ne ikonoborcheskij pyl i ne vostorg, no neudachnye i muchitel'nye popytki ob®yasnit' novye dannye pri pomoshchi staroj paradigmy. Vazhno podcherknut', chto kosmologiya, izlozhennaya v etoj knige, ne protivorechit faktam i nablyudeniyam lyuboj nauchnoj discipliny. Pod somnenie stavitsya umestnost' filosofskih vyvodov, sdelannyh iz etih nablyudenij. Idei etoj knigi ne menyayut specificheskih momentov, opisannyh materialisticheskoj naukoj. Oni prosto obespechivayut metastrukturu dlya yavlenij, sostavlyayushchih obshcheprinyatuyu real'nost'. Soglasno materialisticheskomu mirovozzreniyu, vselennaya est' mehanicheskaya sistema, kotoraya po suti sama sozdaet sebya, a soznanie yavlyaetsya pobochnym effektom material'nyh processov. Dannye transpersonal'noj psihologii i issledovaniya soznaniya utverzhdayut, chto vselennaya mozhet byt' tvoreniem vysshego kosmicheskogo razuma, a soznanie - sushchestvennym aspektom bytiya. Net takih nauchnyh dannyh, kotorye demonstriruyut pervichnost' materii po otnosheniyu k soznaniyu i otsutstvie v mirovom poryadke tvorcheskogo razuma. Dobavlyaya k dannym materialisticheskoj nauki insajty (prozreniya), otkryvshiesya pri issledovanii soznaniya, my obespechim bolee polnoe ponimanie mnogih vazhnyh aspektov kosmosa, dlya kotoryh poka chto otsutstvuyut udovletvoritel'nye i ubeditel'nye ob®yasneniya. |ti aspekty vklyuchayut takie osnovopolagayushchie voprosy, kak sotvorenie vselennoj, proishozhdenie zhizni na nashej planete, evolyuciya vidov, a takzhe priroda i deyatel'nost' soznaniya. Krome togo, neot®emlemoj chast'yu novogo videniya real'nosti yavlyaetsya bogatyj spektr holotropnyh perezhivanij i svyazannyh s nimi yavlenij. |to obshirnaya i vazhnaya sfera bytiya, dlya kotoroj u materialisticheskoj nauki ne nashlos' razumnyh i ubeditel'nyh ob®yasnenij. Posle neodnokratnyh neudachnyh popytok ya sam poteryal nadezhdu na to, chto sumeyu ob®yasnit' svoi perezhivaniya i nablyudeniya v kontekste ponyatijnoj shemy, kotoruyu dalo mne akademicheskoe obrazovanie. Esli kto-libo iz kritikov transpersonal'noj psihologii sumeet sformulirovat' ubeditel'nuyu, trez- 243 KOSMICHESKAYA IGRA vuyu i prizemlennuyu materialisticheskuyu teoriyu, ob®yasnyayushchuyu udivitel'nyj mir holotropnyh perezhivanij, ya pervym pozhmu emu ruku i prinesu svoi pozdravleniya. BIBLIOGRAFIYA Alexander, F. 1931. "Buddhist Training as Artifitial Catatonia." Psychoanalyt. Rev. 18: 129. Ash, S. 1967. The Nazarene. New York: Carroll and Graf. Bache, C.M. 1991. Lifecycles: Reincarnation and the Web of Life. 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